The "Yi Zhi" - Essence of Go - is the world's earliest surviving text devoted specifically to go. It was written by one of the foremost scholars in Chinese history, Ban Gu, who lived from 32-92 AD. He was a native of Anling, Fufeng, in Eastern Han - modern Xianyang City in Shaanxi Province. He served in the time of the Eastern Han Emperor Ming Di as Clerk of the Orchid Pavilion (a palace archive), and as an administrator and proofreader in the Palace Library. Most celebrated as an historian, his works include the "Han Shu" or History of the Han Dynasty.
The surviving text is given in the "Yiwen Leiju" by Ouyang Xun of the Tang dynasty. The "Taiping Guangji" by Li Fang of the Northern Song dynasty also has an abridged version. It later appeared in a succession of famolus go books such as the "Xuanxuan Qijing" (Gateway To All Marvels) and encyclopaedias such as the "Gujin Tushu Jicheng" of the Qing dynasty. All have discrepancies between them, but we follow here the earliest version by Ouyang Xun, though even this has some problems.
Like many Han texts it is highly allusive and requires a barrage of footnotes to do it justice. Still, that seems a small price to pay to commune with a document almost 2000 years old. But for a first reading it may be sufficient simply to regard "bo" (or liubo) as a precursor of backgammon and to note that "yi" is an old word for go.
A Scholar [1] once finished expounding on "bo", whereupon someone came forward and asked him: "Confucius said there was "yi" and "bo". [2] Now "bo" is popular among people, yet "yi" has simply ceased to exist. The meaning of "bo" is widely known. The meaning of "yi" has not been handed down. I have asked about this to people who discourse on these things but my teachers have not been able to explain it. Can you tell me what it is about?"
The Scholar said:
"My learning is not extensive and I lack the means to reply to you, my guest. But the people of the North call go (qi) "yi." [3]
I shall expand on this explanation and enumerate its general points, for its significance is profound.
The board must be square, for it represents Earth's laws. The lines must be straight for they embody the spirit of pure virtue. The pieces are white and black, and so are divided into the Yin and the Yang. Paired and set out in order [4], they represent the patterns of the Heavens [5]. Once these four symbols [6] have been deployed, it is up to Man to use them to make the moves. In short, this is kingship. Success or failure, good or evil, like benevolence, depend on ability within oneself. This is sitting straight in the face of danger.
Now "bo" depends on the throws of the dice, not only on the moves [7]. The superior player can have bad luck, the inferior can have good luck. They confront each other and their with their spirits fight mightily. But, although there is a winner and a loser, still this is not sufficient to make it a fair contest of skill.
But with "yi" it is not so. The strong and the weak repulse each other have distinct differences between them, and the players have grades. It is like in Confucius' school where Hui and Ci deferred to each other [8]. They follow names and require substance [9]. They plan by devising strategies; it is like the courts of the Tang and the Yu [10]; where demotions and promotions were on the basis of examining merits. The equipment used may be constant, but actions and plans are always changing. Make secure places in response to the enemy, but respond to the situation and be flexible. Continue without repetition and by changes daily renovate yourself [11]. Sometimes you will set up in empty areas or establish positions in advance, in order to defend yourself.
In short this symbolises Paoxi's system of fishing nets [12]. If you raise dikes all around you can guard against overflowing rivers bursting through them. This is like the power Xiahou used to control the waters. If there is the defect of a single hole, ruin will be inexorable. This is like the loss when Huzi's floods overflowed. One go piece can similarly burst through an obstruction [13].
Lost territory being again recovered is like the might of Cao Zi [14]. When you lay an ambush and devise a feint, and break through an encirclement and run riot, this is like Tian Dan's surprise move [15]. When you exert pressure on the opponent and plunder from each other and so divide territories and take compensation from each other, this is like the behaviour of Su and Zhang [16].
If you solidify your bases and expand yourself, the enemy will be in dread. If out of three parts you have two, but let them go and do not punish them, this is like Wen of Zhou's virtues, and is the concern of a wise man [17]. If having already suffered defeat you can still estimate the weak and strong, you can hold back and act like a kindly teacher. If you defend the corners and rely on the sides but on the other hand continuously defend your weak group, then though you may lose once you will not perish. This is like the wisdom of Mu [18], and is the method of the Golden Mean[19].
First were the symbols of heaven and earth. Next was the rule of emperors and kings. In the middle was the power of the five hegemons. Lastly were the affairs of the warring states. I have looked at their profit and loss, and have furnished more or less cases from past and present.
As regards being at ease in playing go, if you exert yourself fully so that you forget to eat, and are so happy that you forget your sorrows, then we can recommend it and praise it highly, for this is like Confucius' concept of himself [20]. If you are happy without wantonness, sad without malice, calling as witness the "Book of Odes", it is a kind of "Guan Ju" [21] If you handle the hard you understand the soft [22]. Yin and yang arrive in succession.
Following this and nurturing your own nature is like Peng Zu's "qi" [23]. If on the surface it seems like no action, and silently understanding what it is like to be tranquilly without desires, defending yourself to know the meaning of the Way by using the meaning of the lines on the go board - this is like Lao Zi [24]. Giving free rein to your words while living like a recluse, putting blame at a distance while repenting actions, symbolises Yu Zhong [25]. I believe you can enjoy this game.
I feel that what I have said is not complete, but I have used what was asked to illustrate what it is all about."
Notes
[1] "Da Guan" originally indicated a soldier's hat. Later it came to refer to any hat worn by civil or military officials, or aristocrats or scholars. By extension it came to refer to a scholar. We are meant to understand that it here refers to Ban Gu himself and we are to imagine him sitting formally dressed in his official cap as he expounds on "bo". - Return to the text -
[3] From Yang Xiong's Fang Yan. I don't think we need to take too seriously the remark about go disappearing. It was probably a standard Confucianist attitude to ignore it since Confucius himself seemed to disapprove of it. - Return to the text -
[4] This phrase is from a Yang Xiong raphsody and other writers where it seems to refer to an ordered array. I suspect the reference is to the initial pairwise arrangement of starting stones. - Return to the text -
[5] It was far from original to use game equipment to symbolise philosophical concepts at this time. - Return to the text -
[6] The four representations mentioned above: the board, the lines, the colours of the stones and their arrangememt on the board. These are perhaps also to be related to the Four (Secondary) Figures of the Eight Diagrams, deduced from the Two Primary Symbols in the Book of Changes: (1) the sun, the first, greatest, (2) the moon, that which unites, (3) the stars, daylight, white, (4) the planets, night, etc. - Return to the text -
[7] "Bo" often refers to "liu bo". It is an ancient game, the detailed rules of which have been lost, but there were dice and pieces were moved in accordance with the throw of the dice. - Return to the text -
[8] Hui = Yan Hui, styled Ziyuan and also known as Yan Yuan, was Confucius' favourite pupil. Ci = Zigong, surnamed Duanmu, was a pupil of Confucius. Zigong was good at trade and was the richest of Confucius' pupils. But in Confucius' eyes he still did not equal Yan Hui. The phrase "Hui and Ci deferred to each other" refers to Analects, Book V, Gongye Chang, Chapter 9 after Meng Wu asks [in Chapter 8] Confucius about some of his pupils: "The Master said to Zigong, 'Which is superior, you or Hui?' Zigong replied: 'How dare I compare myself with Hui! If Hui is told one thing he understands ten. If I am told one thing I understand only two'. Confucius said: 'You are not as good as he is. Neither you nor I are as good.'" - Return to the text -
[9] Requiring that names and substance conform with each other, that is titles had to be matched by actual responsibilities, words had to match deeds. This, and semantics generally, was a topic of great concern to early thinkers, and led to a School of Names. See, for example, the writings of Han Fei Zi (c. 280 BC - 233 BC). - Return to the text -
[10] According to legend, leaders of the Taotang tribe and Youyu tribe both gave up the empire to wise men rather than set up a dynasty, and for Confucianists this was a golden age. The Taotang were headed by Yao. At first they lived in Tao and then moved to Tang (Pinyang: within the borders of Linfen, Shanxi), hence the name. The Youyu were headed by Shun and first lived in Yu (Dupuban: within modern Yongji County, Shanxi), hence the name. After their abdication, Yu the Great succeeded. Yao and Shu, of course, have their place in go legend as having invented the game to instruct foolish sons (which created some difficulties for Confucian thinkers!). - Return to the text -
[12] Fu Xi was the legendary first monarch of China and founder of the Xia dynasty, who supposedly reigned 2953-3838 BC. He reputedly taught civilised ways of living for the first time and set up the Eight Trigrams. He instituted "kitchen sacrifices" or paoxi (to keep the kitchens stocked) and so is also known by this name. He was also the first man to use ropes for hunting and fishing. He taught his people how to make fishing nets, and to set the nets in advance and wait for the fish to enter. This is the same as the principle of "setting up in empty areas and setting up positions in advance" in go. - Return to the text -
[13] Huzi is to be the name of a dike on the river Han, in Baimai, Shanjun (modern Hua County, Jiangnan). Because a small hole destroyed the Huzi dike the floods overflowed and caused a disaster. This alludes in go to "the mistake of one move can cause the loss of a whole game", but more specifically "dikes" are to be understood as walls in go and their power is "influence". Xiahou was Yu the Great, famous for his flood control and irrigation projects. - Return to the text -
[14] Cao Zi's might: Cao Zi refers to Cao Mo, that is the Cao Gui of the "Cao Gui discusses battles" of the pre-Confucian history "Zuo Zhuan". He was from Lu in the Springs and Autumns period. When Duke Huan of Qi invaded Lu, Duke Zhuang of Lu sought peace and both met at Ke (east of modern Yanggu, Shandong). Cao Mo attacked Duke Huan of Qi with a dagger held him hostage and so recovered the part of Lu that had been lost. - Return to the text -
[15] Tian Dan was a general of Qi in the Warring Kingdoms period and came from Linzi (now part of Zibo City, Shandong). When Yan invaded Qi, they took over 70 cities in succession. Only the two cities of Xiaju and Jimo remained. Tian Dan was stoutly defending Jimo. By using the "formation of oxen with fire" he routed the Yan army and recovered all 70-odd cities. This was in 279 BC and refers to a famous stiry in which he collected more than 1,000 oxen, tied sharp daggers to their horns and oil-dipped reeds to their tails, and dressed them in colourful cloths. At dead of night he and 5,000 soldiers dressed as monsters set the tails alight and drove the oxen towards the enemy camp. The panicking enemy soldiers were wiped out. This has become a classic reference for doing something by surprise. - Return to the text -
[16] Su and Zhang: refer to Su Qin and Zhang Yi. Both were Political Strategists in the Warring States period (475-221 BC). Su Qin, styled Lizi, was from Luoyang, Eastern Zhou. At first he applied to King Hui of Qin but was not employed. Finally he went to Yan and Zhao, and joined the alliance of six states against Qin. Su was head of the "hezong" (vertical confederation of states against Qin). Zhang Yi was from Wei. He served as Minister of Qin under King Hui for over ten years, and by means of the horizontal "lianheng" strategy (in which Qin tried to ally with each of the other six states), he approached the six states to get them to oppose the others and support Qin. There are many anecdotes about this pair. - Return to the text -
[17] King Wen, an ideal ruler according to Confucius, was leader of the Zhou tribe at the end of the Shang dynasty (11th c. BC). As one of the dukes and princes of the Yin Shang he founded his capital in Fengyi (southwest of modern Xi'an in Shaanxi Province). He was head of the western aristocracy and was so called Earl of the West (Xi Bo). At that time Zhou of the Yin ruled as a tyrant whereas King Wen governed benevolently. More than two thirds of the dukes and princes returned to King Wen. Here Ban Gu is borrowing Wen's deeds and emphasising "solidify his bases and expanding" in order to illustrate in go standing high and seeing far (taking a broad and long-term view), the high-class strategy of winning without fighting. - Return to the text -
[18] Mu refers to Duke Mu of Qin (or Ying Renhao) who reigned 659-621 BC. He was one of the Five Hegemons of the Springs and Autumns era. At the time of King Xiang of Zhou he was called Hegemon of the Western tribes, and was appointed Earl of the dukes and princes of the West. The reference is to the Qin army in Yao (a strong pass in Honan, the eastern edge of Qin, which is in modern Honan, southeast of the Sanmen Pass). It was attacked and defeated by the Jin army, and Duke Mu held himself responsible. But later he rested to build up his strength and plan battle. He ended in defeating the state of Jin. Ban Gu believes that when playing go it is important to have this kind of tolerance and courage and insight of Duke Mu. - Return to the text -
[20] "Analects" Book 7, Shu er, Chap. 18: The Duke of She asked Zilu [a pupil of Confucius] about Confucius. Zilu did not answer. Confucius said, "Why did you not say: he is the sort of man who is so eager to study that he forgets to eat, who is so full of joy that he forgets his worries, and who does not notice the onset of old age?" - Return to the text -
[21] "Analects" Book III Ba Yi, Chap. 20 where Confucius said: "The Guan Ju expresses joy without wantonness, sorrow without malice." "Guan Ju" (the cawing ospreys) is the first ode of the "Book of Odes" (Shi Jing):
Guan-guan go the ospreys
On the islet in the river.
The modest retiring, virtuous, young lady:
For our prince a good mate she.
There are a couple more verses but the significance is that the poem is said to refer to King Wen of Zhou and his bride Tai Si and the old commentators believed it was about "rectitude of character and feelings, and harmony of voice and spirit." Here Ban Gu is making a connection between the "rectitude" and "harmony" of the "Guan Ju" and go, which is pure and proper, and a worthy educational activity. - Return to the text -
[22] The Chinese expression contrasts a spindle and thread. The one is hard, the other is soft; soft and hard go together. This alludes to things being opposite but complementary. - Return to the text -
[23] Peng Zu, or Old Man Peng, according to legend was already 767 years old at the end of the Yin dynasty (11th c. BC). He was great-great grandson of Zhuan Xu, a legendary ruler (2513-2435 BC). He was described as being good at preparing pheasant soup and he thereby served Emperor Yao. According to the "Shi Ben" he served the Shang as a librarian and the Zhou as an archivist, but elsewhere it is said he declined official posts. He was said to be of a quiet nature, uninterested in world affairs and devoted to physical self-cultivation by means of breathing exercises he devised. This is the reference to qi, the qi/ch'i/ki of martial artists). - Return to the text -
[24]There appears to be something missing here, and from the clues around it appears to be a reference to Lao Zi, which is accordingly inserted here. - Return to the text -
[25] Yu Zhong, also called Zhong Yong, was the second son of King Tai of the Zhou. King Tai gave birth to three sons. The eldest was Tai Bo, the second Zhong Yong and the youngest Ji Li. King Tai wanted to set up his youngest son, Ji Li, on the throne, and so Tai Bo and Zhong Yong avoided Ji Li by running away to the area of Jingman (Jiangnan). Fratricide was a common way of stalling potential opposition. Tai Bo later became lord of that area and was known as Wu Tai Bo. When Tai Bo died, Zhong Yong succeeded him as ruler and became the ancestor of the later state of Wu. There is a reference here to "Analects" Book 18 Wei Zi, Chap. VIII. Of Yu Zhong and Yi Yi he [Confucius] said, "While living as recluses they gave free rein to their words. But they were unsullied in character and showed sound judgement in accepting their dismissal." The idea seems to be "running away to live another day". - Return to the text -
